Tuesdays Are for the Old Testament
2/27/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Eight: Joshua." In Prepare the Way of the Lord: An Introduction to the Old Testament. pp. 145-163. St. Louis: Concordia Publishing House.
Joshua is primarily focused on the entry of Israel into the land of promise and its work to drive out the other inhabitants. However, Lessing and Steinmann note additional themes including the land distribution by the tribes, Israel's recommitment to the Sinaitic covenant, and several transfers of power (Lessing & Steinmann 2014, p. 145).
The book as well as much historical tradition assigns primary authorship to Joshua, though some passages were clearly written by a later generation (Lessing & Steinmann 2014, p. 145). There are, however, numerous instances which show signs of later editorial work, particularly references to some situation which remains "to this day" (Lessing & Steinmann 2014, p. 146). Newer place names are included with those from Joshua's time. Further, there is a reference (10:13) to a prayer included in the book of Jasher, which also includes a poem by David after the death of Saul and Jonathan (1009 BC). This shows that at least the final form of Joshua was written after that time. The city of Gezer is identified as Canaanite, though in 1 Kings 9:16-17 the Canaanites were exterminated there. This places the final composition before 961 BC (Lessing & Steinmann 2014, p. 146).
In the 20th century, higher critical scholars sought to divide Joshua into various sources as they had with Genesis through Deuteronomy (Lessing & Steinmann 2014, p. 146). In recent decades, scholars have favored Joshua fitting what they would consider "Deuteronomistic History" along with Judges, Samuel, and Kings (Lessing & Steinmann 2014, p. 147). The ideology is largely a dualistic view of success when obeying God's covenant, and failure when not obeying. The presupposition is of composition by an individual in the Babylonian exile, seen as the ultimate penalty of disobedience. The corpus has subsequently been approached with up to three assumed redactional layers (Lessing & Steinmann 2014, p. 148). Lessing and Steinmann consider all these approaches problematic because they attempt to find conflicting interests where this may not be the case. They consider the resulting portrayals of theology "rather one-dimensional and pedestrian, devoid of nuance and subtlety" (Lessing & Steinmann 2014, p. 148). The critical scholarship causes many interpretive difficulties and, in Lessing and Steinmann's opinion, resolves few.
The book of Joshua begins by establishing Joshua's credentials as the leader of Israel and implementing an invasion of Jericho (Lessing & Steinmann 2014, p. 149). It continues by describing the various military campaigns which established rule over the Canaanite territory. The land is then divided among the tribes of Israel (Lessing & Steinmann 2014, p. 150). Finally, Joshua issues warnings from God of the results of disobedience. At the close of the book we see the death of Joshua and of the high priest Eleazer.
Lessing and Steinmann point out that there is a lack of clarity about the means of the conquest of Canaan, whether it was simply a first strike by Joshua, then the work of the tribes to subdue the land, or whether it may have been a complete conquest, then a handing over of the land (Lessing & Steinmann 2014, p. 151). Lessing and Steinmann conclude that the work of the unified army under Joshua was only a first strike. They note alternative theories. Alt and Noth suggest "a gradual, peaceful infiltration" of Israel (Lessing & Steinmann 2014, p. 152). There is no significant historical evidence for such an interpretation. Mendenhall, in the 1960s, postulated Israel as enslaved in Canaan, then revolting against their masters. This admittedly Marxist view has no backing in the text or other historical sources.
Lessing and Steinmann note some dispute regarding a collapse of the wall around Jericho around 1400 BC, the time of the invasion (Lessing & Steinmann 2014, p. 153). The debate centers around the layers of rubble and the calibration of carbon-14 dating for that region around the 15th century BC. The range varies about 170 years, which encompasses all the disputed estimates. There is a destruction of the city of Hazor which is dated fairly clearly about 140 BC (Lessing & Steinmann 2014, p. 153).
The twin concepts of holy war and extermination of people groups are a prominent feature of Joshua (Lessing & Steinmann 2014, p. 155). The Canaanites were to be exterminated so as to avoid their leading Israel astray from God (Deuteronomy 7:4, 16). Lessing and Steinmann note that this was what Joshua set out to do. The failure brought God's anger (Joshua 7:1, Judges 2:1-5) (Lessing & Steinmann 2014, p. 156). While some have used this situation as support for genocide, Lessing and Steinmann see this as a misunderstanding of the text. The situation was specifically referring to keeping Israel from the idolatry of Canaan. The Canaanite sin against the First Commandment was not to be tolerated. In the Christian era, Christians are to live in a world of unbelievers but not join in their sins.
Lessing and Steinmann see the appearance of "the commander of Yahweh's army" in 5:13-15 as not merely an angel, but an appearance of God, thus making the ground holy (Lessing & Steinmann 2014, p. 157). Exodus 23:20-30 had previously identified God as the one who goes before Israel into the promised land. Lessing and Steinmann see this as none other than Christ, pre-incarnate.
God's grace is shown in Joshua as he gives sinful Israel the land which was promised. Though by themselves they didn't deserve the land, God had mercifully promised it to them (Lessing & Steinmann 2014, p. 158). He further shows grace to Israel through Israel's victory over enemies. The success was due to the action of God, not Israel's work. God's covenant with Israel remains in effect despite Israel's sin at numerous points in Joshua (Lessing & Steinmann 2014, p. 159). Joshua is therefore full of God's promises, as He brings His people into the land of promise.
2/27/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Eight: Joshua." In Prepare the Way of the Lord: An Introduction to the Old Testament. pp. 145-163. St. Louis: Concordia Publishing House.
Joshua is primarily focused on the entry of Israel into the land of promise and its work to drive out the other inhabitants. However, Lessing and Steinmann note additional themes including the land distribution by the tribes, Israel's recommitment to the Sinaitic covenant, and several transfers of power (Lessing & Steinmann 2014, p. 145).
The book as well as much historical tradition assigns primary authorship to Joshua, though some passages were clearly written by a later generation (Lessing & Steinmann 2014, p. 145). There are, however, numerous instances which show signs of later editorial work, particularly references to some situation which remains "to this day" (Lessing & Steinmann 2014, p. 146). Newer place names are included with those from Joshua's time. Further, there is a reference (10:13) to a prayer included in the book of Jasher, which also includes a poem by David after the death of Saul and Jonathan (1009 BC). This shows that at least the final form of Joshua was written after that time. The city of Gezer is identified as Canaanite, though in 1 Kings 9:16-17 the Canaanites were exterminated there. This places the final composition before 961 BC (Lessing & Steinmann 2014, p. 146).
In the 20th century, higher critical scholars sought to divide Joshua into various sources as they had with Genesis through Deuteronomy (Lessing & Steinmann 2014, p. 146). In recent decades, scholars have favored Joshua fitting what they would consider "Deuteronomistic History" along with Judges, Samuel, and Kings (Lessing & Steinmann 2014, p. 147). The ideology is largely a dualistic view of success when obeying God's covenant, and failure when not obeying. The presupposition is of composition by an individual in the Babylonian exile, seen as the ultimate penalty of disobedience. The corpus has subsequently been approached with up to three assumed redactional layers (Lessing & Steinmann 2014, p. 148). Lessing and Steinmann consider all these approaches problematic because they attempt to find conflicting interests where this may not be the case. They consider the resulting portrayals of theology "rather one-dimensional and pedestrian, devoid of nuance and subtlety" (Lessing & Steinmann 2014, p. 148). The critical scholarship causes many interpretive difficulties and, in Lessing and Steinmann's opinion, resolves few.
The book of Joshua begins by establishing Joshua's credentials as the leader of Israel and implementing an invasion of Jericho (Lessing & Steinmann 2014, p. 149). It continues by describing the various military campaigns which established rule over the Canaanite territory. The land is then divided among the tribes of Israel (Lessing & Steinmann 2014, p. 150). Finally, Joshua issues warnings from God of the results of disobedience. At the close of the book we see the death of Joshua and of the high priest Eleazer.
Lessing and Steinmann point out that there is a lack of clarity about the means of the conquest of Canaan, whether it was simply a first strike by Joshua, then the work of the tribes to subdue the land, or whether it may have been a complete conquest, then a handing over of the land (Lessing & Steinmann 2014, p. 151). Lessing and Steinmann conclude that the work of the unified army under Joshua was only a first strike. They note alternative theories. Alt and Noth suggest "a gradual, peaceful infiltration" of Israel (Lessing & Steinmann 2014, p. 152). There is no significant historical evidence for such an interpretation. Mendenhall, in the 1960s, postulated Israel as enslaved in Canaan, then revolting against their masters. This admittedly Marxist view has no backing in the text or other historical sources.
Lessing and Steinmann note some dispute regarding a collapse of the wall around Jericho around 1400 BC, the time of the invasion (Lessing & Steinmann 2014, p. 153). The debate centers around the layers of rubble and the calibration of carbon-14 dating for that region around the 15th century BC. The range varies about 170 years, which encompasses all the disputed estimates. There is a destruction of the city of Hazor which is dated fairly clearly about 140 BC (Lessing & Steinmann 2014, p. 153).
The twin concepts of holy war and extermination of people groups are a prominent feature of Joshua (Lessing & Steinmann 2014, p. 155). The Canaanites were to be exterminated so as to avoid their leading Israel astray from God (Deuteronomy 7:4, 16). Lessing and Steinmann note that this was what Joshua set out to do. The failure brought God's anger (Joshua 7:1, Judges 2:1-5) (Lessing & Steinmann 2014, p. 156). While some have used this situation as support for genocide, Lessing and Steinmann see this as a misunderstanding of the text. The situation was specifically referring to keeping Israel from the idolatry of Canaan. The Canaanite sin against the First Commandment was not to be tolerated. In the Christian era, Christians are to live in a world of unbelievers but not join in their sins.
Lessing and Steinmann see the appearance of "the commander of Yahweh's army" in 5:13-15 as not merely an angel, but an appearance of God, thus making the ground holy (Lessing & Steinmann 2014, p. 157). Exodus 23:20-30 had previously identified God as the one who goes before Israel into the promised land. Lessing and Steinmann see this as none other than Christ, pre-incarnate.
God's grace is shown in Joshua as he gives sinful Israel the land which was promised. Though by themselves they didn't deserve the land, God had mercifully promised it to them (Lessing & Steinmann 2014, p. 158). He further shows grace to Israel through Israel's victory over enemies. The success was due to the action of God, not Israel's work. God's covenant with Israel remains in effect despite Israel's sin at numerous points in Joshua (Lessing & Steinmann 2014, p. 159). Joshua is therefore full of God's promises, as He brings His people into the land of promise.
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